Righteousness by Faith
For I am not ashamed of the gospel; it is the power of God for salvation to every one who has faith, to the Jew first and also to the Greek. For in it the righteousness of God is revealed through faith for faith; as it is written, “He who through faith is righteous shall live. - Romans 1:16-17 RSV
ACKNOWLEDGEMENT
The writings of the great reformer Dr. Martin Luther have influenced much the thinking of the editor. The work in this little pamphlet is not original, but composed from various writings, primarily that of Luther, John Kelvin and Robert D. Brinsmead and others. The editor dare not claim credit for any of the teachings put forward, because these represent centuries of work of the early and present reformation fathers.
The editor is much indebted to the Rev. Richard J. Zimmerman, a Lutheran Missionary, for reading the text as well as giving many valuable suggestions.
Dr. Joshua Yee
3 May, 1978
New Edition: 11th, July, 2025
The editor is much indebted to the Rev. Richard J. Zimmerman, a Lutheran Missionary, for reading the text as well as giving many valuable suggestions.
Dr. Joshua Yee
3 May, 1978
New Edition: 11th, July, 2025
INTRODUCTION
In 1519, Luther nailed the Ninety-five Theses on the door of the Castle Church, Wittenberg, Germany. To some, this represented the dramatic beginning of the Protestant Reformation. However, the spirit of reformation has its beginning even before the birth of Luther. John Wyclif in England and John Hus of Bohemia were among the early reformers.
The central issue of the Reformation is the doctrine of justification by faith alone. The reformation is not a protest against an established institution – the Medieval Church, but a protest for the purity of the gospel.
The purpose of this article is to enlighten those who have forgotten the great issue. Luther stated many times that if this article is lost, everything is lost. Sad to say, however, the trend of Protestantism today is a drift towards Medieval idea and focus. The Editor hopes that the reader will have the correct focus after reading this article.
We are living in a time when the real distinction between Medieval and Protestantism means very little in the minds of most people. If the real difference is only sentiment and prejudice, we could well afford to demolish the wall of separation. The vast majority of Medieval and Protestants do not know the real difference between Medieval and Reformation doctrine. In fact, the vast majority of Protestants are quite Medieval in their outlook and attitude WITHOUT KNOWING IT!
A survey reported by New Reformation Fellowship, reveals the startling fact that a very large proportion of Protestants are more Medieval in their concept of justification by faith.
The central issue of the Reformation is the doctrine of justification by faith alone. The reformation is not a protest against an established institution – the Medieval Church, but a protest for the purity of the gospel.
The purpose of this article is to enlighten those who have forgotten the great issue. Luther stated many times that if this article is lost, everything is lost. Sad to say, however, the trend of Protestantism today is a drift towards Medieval idea and focus. The Editor hopes that the reader will have the correct focus after reading this article.
We are living in a time when the real distinction between Medieval and Protestantism means very little in the minds of most people. If the real difference is only sentiment and prejudice, we could well afford to demolish the wall of separation. The vast majority of Medieval and Protestants do not know the real difference between Medieval and Reformation doctrine. In fact, the vast majority of Protestants are quite Medieval in their outlook and attitude WITHOUT KNOWING IT!
A survey reported by New Reformation Fellowship, reveals the startling fact that a very large proportion of Protestants are more Medieval in their concept of justification by faith.
YOU ARE INVITED TO TEST YOURSELF TO SEE WHETHER YOU HAVE A MEDIEVAL OR REFORMATION THOUGHT IN THE FOLLOWING PAGE. QUESTIONS ARE TAKEN FROM THE SURVEY BUT REVISED AND SIMPLIFIED.
In each of the following choices, mark either (a) or (b), whichever you think represents your thinking:
Q1
(a) God accepts man by mercifully accounting him innocent.
(b) God accepts man by actually making him righteous.
Q2
(a) God accepts man by placing Christ’s goodness to his credit.
(b) God accepts man by placing Christ’s goodness into his heart.
Q3
(a) God accepts man because of the merits of Christ when he was on earth.
(b) God accepts man by actually infusing Christ’s moral excellence into his life.
Q4
(a) If a Christian becomes born again (regenerate, transformed), he will achieve right standing with God.
(b) If the sinner by faith accepts right standing with God, he will experience transformation in character.
Q5
(a) We achieve right standing with God by having Christ live out his life of obedience in us.
(b) We achieve right standing with God by accepting the fact that He obeyed the law perfectly for us.
Q6
(a) Only by faith in the doing and dying of Christ can we fully, satisfy the claims of the Ten Commandments.
(b) By the power of the indwelling Holy Spirit, we can fully satisfy the claims of the Ten Commandments.
(Answers are on the last page)
Q1
(a) God accepts man by mercifully accounting him innocent.
(b) God accepts man by actually making him righteous.
Q2
(a) God accepts man by placing Christ’s goodness to his credit.
(b) God accepts man by placing Christ’s goodness into his heart.
Q3
(a) God accepts man because of the merits of Christ when he was on earth.
(b) God accepts man by actually infusing Christ’s moral excellence into his life.
Q4
(a) If a Christian becomes born again (regenerate, transformed), he will achieve right standing with God.
(b) If the sinner by faith accepts right standing with God, he will experience transformation in character.
Q5
(a) We achieve right standing with God by having Christ live out his life of obedience in us.
(b) We achieve right standing with God by accepting the fact that He obeyed the law perfectly for us.
Q6
(a) Only by faith in the doing and dying of Christ can we fully, satisfy the claims of the Ten Commandments.
(b) By the power of the indwelling Holy Spirit, we can fully satisfy the claims of the Ten Commandments.
(Answers are on the last page)
It is interesting to note that both Medieval and Reformation declared that a man is justified by the grace of God. The difference lies in the focus of where the grace of God is placed.
Briefly:
Briefly:
MEDIEVAL
Justified by God’s grace in man.
Justified by God’s grace in man.
REFORMATION
Justified by God’s work of grace in Christ.
Justified by God’s work of grace in Christ.
THE MEDIEVAL CONCEPT
Justification is the internal change and renewing of man to perfection, that is, human sanctification. Justification comes by infusion of God’s grace into the heart. Man is justified on the basis of what the Holy Spirit has done in him. Justification means that man himself is made just-pleasing to God in respect to his experience and moral.
MEDIEVAL INADEQUACY
Medieval Theology is essentially subjective - it is man-centred, experience-centred. The focal point of Medieval theology is God’s work of grace within human experience.
Medieval doctrine adds despair to grief by basing a man’s standing with God on what grace does within him. If a man’s acceptance and right standing with God depends upon God’s grace within his own heart, then he must ask himself “How much grace must I have operative in me before I can stand justified before God? How prayerful, repentance, loving or obedient must grace make me before God can accept me?”
BEFORE REFORMATION, Luther was brought up in such an atmosphere. He was a devout Augustinian monk. While he based his right standing with God on God’s work of grace in his heart, he could never be sure that he had enough of God’s grace in his heart. In fact, the more he looked within his own heart to find a basis of his acceptance with God, the more he was tormented by the sight of his own sinfulness. 1 Till he cried out, “How can sinful man find favour in the sight of a holy God!” 2
The medieval church taught that grace as being infused into the soul to change and transform the sinful nature of man. Good works were done in the believer by the indwelling Christ and the believer becoming more and more righteous, thus attaining sainthood. Those who did not become perfect would need to go to purgatory (a place next to hell) where their living relative will earn spiritual merits to shorten their stay in purgatory that they may enter heaven. Merits could be earned through obtaining indulgences such as viewing of holy relics such as a bone of the apostles, making a pilgrimage to the holy land, joining the crusades, etc. In the Castle Church, Wittenburg, during Luther’s time, indulgences such as a tooth, a nail, even a twig of Moses’ burning bush were calculated to reduce purgatory by 190, 202 years and 270 days. Those who made the right contribution and view it will receive a letter of indulgence. 3
Medieval doctrine adds despair to grief by basing a man’s standing with God on what grace does within him. If a man’s acceptance and right standing with God depends upon God’s grace within his own heart, then he must ask himself “How much grace must I have operative in me before I can stand justified before God? How prayerful, repentance, loving or obedient must grace make me before God can accept me?”
BEFORE REFORMATION, Luther was brought up in such an atmosphere. He was a devout Augustinian monk. While he based his right standing with God on God’s work of grace in his heart, he could never be sure that he had enough of God’s grace in his heart. In fact, the more he looked within his own heart to find a basis of his acceptance with God, the more he was tormented by the sight of his own sinfulness. 1 Till he cried out, “How can sinful man find favour in the sight of a holy God!” 2
The medieval church taught that grace as being infused into the soul to change and transform the sinful nature of man. Good works were done in the believer by the indwelling Christ and the believer becoming more and more righteous, thus attaining sainthood. Those who did not become perfect would need to go to purgatory (a place next to hell) where their living relative will earn spiritual merits to shorten their stay in purgatory that they may enter heaven. Merits could be earned through obtaining indulgences such as viewing of holy relics such as a bone of the apostles, making a pilgrimage to the holy land, joining the crusades, etc. In the Castle Church, Wittenburg, during Luther’s time, indulgences such as a tooth, a nail, even a twig of Moses’ burning bush were calculated to reduce purgatory by 190, 202 years and 270 days. Those who made the right contribution and view it will receive a letter of indulgence. 3
THE UTTER SINFULNESS OF HUMAN NATURE
To the reformer, human sin is not a list of offences that can be balanced by a set of good works. The entire man is sinful. Man is not called a sinner because he has done some acts of sin. But he is a sinner and he therefore will tend to sin! The entire man needs transformation. But the sinful nature is so desperately wicked that it cannot be reformed with or without grace. This sinful nature will always be sinful as long as life shall last. No good works of the saints are entirely without sin, said Luther and Calvin many times. Even though, God’s spirit causes Christians to do good works, the sinful nature of man corrupts all these works with the stain of human imperfection. Luther saw that no man could find enough righteousness or grace in his heart to confront God with an easy conscience and that NO one could have any certainty of salvation if based on his own experience. 4
THE GREAT REDISCOVERY OF THE PAULINE TEACHING
Luther was in great desperation when he subjected himself to all sorts of discipline to find peace with God. He would spend hours confessing his sin and yet be guilty. He tried to balance the ledger with much fervency in religion and good works and yet found himself to be in debt. 5
A great discovery came to him when he studied the letter of Paul to the Romans where the light of the gospel opened his eye.
“For I am not ashamed of the Gospel: it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek. For in it the righteousness of God is revealed through faith for faith (FROM FAITH TO FAITH 6) as it is written, “He who through faith is righteous shall live”. Romans 1:16,17
A great discovery came to him when he studied the letter of Paul to the Romans where the light of the gospel opened his eye.
“For I am not ashamed of the Gospel: it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek. For in it the righteousness of God is revealed through faith for faith (FROM FAITH TO FAITH 6) as it is written, “He who through faith is righteous shall live”. Romans 1:16,17
RIGHTEOUSNESS THROUGH FAITH IN THE WORK OF GOD IN CHRIST
We need to be born again with the righteousness of Christ credited to our account, or imputed to us. Paul used the work ‘reckoned’. 7 Christ is our righteousness 8 Man is lost if he looks for righteousness in himself when it is found nowhere but only in Christ. Christ stood before God as representative man. When he lived, humanity lived in him; when he died and rose again, humanity died and rose again. What Christ did is what we have done! 9 Luther said, “Therefore, a man can with confidence boast in Christ and say: Christ’s righteous life is mine, his doing, speaking, suffering, dying, as if I had lived, done, spoken, suffered and died as he did.” 10
But Christ is now in heaven. John Bunyan, in one of his books, said, “Indeed this is one of the greatest mysteries in the world – namely, that a righteousness that resides with a person in heaven should justify me, a sinner, on earth.” 11 Since Christ is now in heaven, our righteousness is by faith. There is no fulfillment in human experience 12, our righteousness is only by faith and not in reality of our experience.
But Christ is now in heaven. John Bunyan, in one of his books, said, “Indeed this is one of the greatest mysteries in the world – namely, that a righteousness that resides with a person in heaven should justify me, a sinner, on earth.” 11 Since Christ is now in heaven, our righteousness is by faith. There is no fulfillment in human experience 12, our righteousness is only by faith and not in reality of our experience.
THE BLESSED HOPE
Christ is our righteousness. His person is not here on earth but in heaven. Now we are righteous by faith; but in hope we look to the coming of Christ, in the Blessed Hope of the Church, when we shall be altogether righteous by reality. He will come to glorify his saints. Faith pertains to the “now”, hope to the “not yet”. Faith looks to the cross and what has been done for us; hope looks to the glorious future that will be ushered in at Christ’s return. Hope refreshes faith in this waiting period. 13
By faith, sin, sinful nature, death and Satan are already destroyed, but we still feel sin within, the devil without and see death on every hand. If this were not so there would be no need to fight the good fight of faith. But by the Spirit we wait and groan for the day when sin, death and the devil will be abolished as threatening visible foes, at Christ’s second coming. 14
By faith, sin, sinful nature, death and Satan are already destroyed, but we still feel sin within, the devil without and see death on every hand. If this were not so there would be no need to fight the good fight of faith. But by the Spirit we wait and groan for the day when sin, death and the devil will be abolished as threatening visible foes, at Christ’s second coming. 14
SIMUL JUSTUS ET PECATOR
At the same time righteous and sinful 15
A Christian has two natures. The old nature, ‘the flesh’ and the new nature, ‘the spirit’. A Christian does not live by trying to reform the flesh, from its corruption but he gets from above righteousness and walks in the Spirit. He sets his mind on the Spirit, follows the desires and prompting and dictates of the Spirit and by His indwelling power, he denies, fights and puts to death the desires and inclinations of the flesh. The Spirit is not given to release him from painful conflict but to sustain him in successful conflict until the end. 16
Therefore the reformers did not deny the Spirit’s work of renewal and sanctification within the hearts of God’s people. But they saw clearly that we must first be justified by faith alone in a work completely outside of us. Then will the conscience be cleansed, the heart will find peace with God and a life of good works will flow from the certain conviction of being accepted by God. However, sinful man can never reach a point of spirit-filled life where his righteousness does not rest entirely in Christ.
In fact, the deeper he comes into the knowledge of God, the greater he feels his sinfulness and his separation from God and the immense love of God that brought Christ to deliver him.
A Christian has two natures. The old nature, ‘the flesh’ and the new nature, ‘the spirit’. A Christian does not live by trying to reform the flesh, from its corruption but he gets from above righteousness and walks in the Spirit. He sets his mind on the Spirit, follows the desires and prompting and dictates of the Spirit and by His indwelling power, he denies, fights and puts to death the desires and inclinations of the flesh. The Spirit is not given to release him from painful conflict but to sustain him in successful conflict until the end. 16
Therefore the reformers did not deny the Spirit’s work of renewal and sanctification within the hearts of God’s people. But they saw clearly that we must first be justified by faith alone in a work completely outside of us. Then will the conscience be cleansed, the heart will find peace with God and a life of good works will flow from the certain conviction of being accepted by God. However, sinful man can never reach a point of spirit-filled life where his righteousness does not rest entirely in Christ.
In fact, the deeper he comes into the knowledge of God, the greater he feels his sinfulness and his separation from God and the immense love of God that brought Christ to deliver him.
THE LAW VERSUS THE GOSPEL
The reformers rightly defined law as any command, instruction or exhortation which defines duty, e.g. “love thy neighbour,” ”Be ye therefore perfect etc. Gospel is the good news that God has fulfilled the demands of the law for ALL MEN in Christ. 18
Law says, “Do!”
Law commands
Law kills
Law condemns
Law commands
Law kills
Law condemns
Gospel says, “Done!”
Gospel promises
Gospel gives life
Gospel justifies
Gospel promises
Gospel gives life
Gospel justifies
The main purpose of the law is to reveal sin. Before the Ten Commandments were given, man was already sinful. The law merely indicates the sinfulness of man, 19 as inherited from Adam. 20 The Gospel takes the law seriously. The sinner can be justified on no other basis than perfect obedience to the law. The law-giver himself came to this world to render that perfect obedience on man’s behalf. 21 By His own living in human flesh, He magnified the law and made it honourable. 22 By dying under its penalty, Christ showed that the law is holy, just, good, unchangeable and everlasting. Never was the law so honoured, its integrity so greatly upheld when the Son of God also had to be hung on a cross in order to justify sinners.
THE LAW – PRINCIPLES AND ATTITUDES OF THE HEART
The old covenant – the law, looked forward to and prepared the way for the new covenant. It could not give righteousness nor was it ever intended to do so. To gain salvation using the old covenant would be wrong and utterly useless. 23 People can be strictly following the rules but the heart is completely different. The Pharisees are classical examples.
The old covenant tried to change man by telling them what to do. The Gospel changes man by changing the heart. The scriptures speaking of the new covenant proclaim that God will place the law into the heart of his people. “…This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts and in their minds will I write them; and their sins and iniquities will I remember no more.”
Hebrews 10:16,17; Jeremiah 31-34
True experience is important, It is not rapture and ecstatic feelings, but having the law which Christ died to vindicate, written in our hearts and carried out in our lives in a spirit of genuine love.
The old covenant tried to change man by telling them what to do. The Gospel changes man by changing the heart. The scriptures speaking of the new covenant proclaim that God will place the law into the heart of his people. “…This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts and in their minds will I write them; and their sins and iniquities will I remember no more.”
Hebrews 10:16,17; Jeremiah 31-34
True experience is important, It is not rapture and ecstatic feelings, but having the law which Christ died to vindicate, written in our hearts and carried out in our lives in a spirit of genuine love.
TWO ASPECTS OF GOD’S WORK
The New Testament presents us two aspects of God’s work 24:
1. GOD’S WORK FOR US IN CHRIST
2. GOD’S WORK IN US BY THE HOLY SPIRIT
The first is what God did outside of us in the person of Jesus. This is the Gospel, the act of God in saving us in Jesus.
The second is what God does within our hearts by the Holy Spirit. This is the fruit of the gospel. The second aspect of God’s work within us must not be confused with the first. While faith must rest on the objective work of God in Christ, faith always brings the Holy Spirit with his renewing and sanctifying work in the hearts of men. But on the first one is our ground of salvation. The second aspect follows out of men’s gratitude for the love of God.
1. GOD’S WORK FOR US IN CHRIST
2. GOD’S WORK IN US BY THE HOLY SPIRIT
The first is what God did outside of us in the person of Jesus. This is the Gospel, the act of God in saving us in Jesus.
The second is what God does within our hearts by the Holy Spirit. This is the fruit of the gospel. The second aspect of God’s work within us must not be confused with the first. While faith must rest on the objective work of God in Christ, faith always brings the Holy Spirit with his renewing and sanctifying work in the hearts of men. But on the first one is our ground of salvation. The second aspect follows out of men’s gratitude for the love of God.
GOD’S WORK IN US
A new man is born again through baptism. Luther always cried out, “Ï have been baptised”, to assure himself of the promise of God. Through baptism, he received the Holy Spirit. 25
The basis for receiving the Holy Spirit is not subjective, i.e. not based upon our part of asking, praying, seeking, fasting, etc., but upon God’s work of grace in Christ. 26 The righteousness of Christ imputed to us is the sole ground of receiving the Holy Spirit.
The Holy Spirit reveals Christ 27 and creates faith. Through the preaching of the Word – the gospel and the administering of the sacraments, the Holy Spirit slowly changes the heart of the believer through the process of sanctification. But this is not the basis of our salvation. Our salvation is based entirely upon the work of Christ on the cross. Out of gratitude and love of God, the sinner willfully submits himself to the Holy Spirit for sanctification, but at the same time looks towards Christ daily for justification. His focus is only on the Christ event. Christ is the pioneer and perfecter of our faith. 28 The gospel revealed the righteousness of God (Christ) FROM – faith to FAITH? 29 FROM the beginning of the Christ life, justification is by faith, even to the finish line, the end of the Christian life, justification is still by faith. Christ is the pioneer, the first and perfector, the end.
The basis for receiving the Holy Spirit is not subjective, i.e. not based upon our part of asking, praying, seeking, fasting, etc., but upon God’s work of grace in Christ. 26 The righteousness of Christ imputed to us is the sole ground of receiving the Holy Spirit.
The Holy Spirit reveals Christ 27 and creates faith. Through the preaching of the Word – the gospel and the administering of the sacraments, the Holy Spirit slowly changes the heart of the believer through the process of sanctification. But this is not the basis of our salvation. Our salvation is based entirely upon the work of Christ on the cross. Out of gratitude and love of God, the sinner willfully submits himself to the Holy Spirit for sanctification, but at the same time looks towards Christ daily for justification. His focus is only on the Christ event. Christ is the pioneer and perfecter of our faith. 28 The gospel revealed the righteousness of God (Christ) FROM – faith to FAITH? 29 FROM the beginning of the Christ life, justification is by faith, even to the finish line, the end of the Christian life, justification is still by faith. Christ is the pioneer, the first and perfector, the end.
MANIFESTATION OF THE HOLY SPIRIT
Throughout this process of sanctification, the Holy Spirit may manifest himself through man in many ways for the work of the ministry of the Church; to proclaim the Gospel and administering the sacraments.
Such release or manifestation of gifts such as in 1 Cor 12 are called gifts of grace or Charismatic gifts. Believers are encouraged to seek such gifts for the ministry and upbuilding of the Church 30 Some groups, have assumed such manifestations as signs of the infilling of the Holy Spirit or more frequently called the baptism of the Holy Spirit.
Again, the focus is not on the gifts but on the giver – God. The gifts are not given on the ground of our sanctified life, nor our devotion, prayer, fasting etc., but upon the wish of God who imparts gifts as He wills, according to His wisdom, on the ground of the justification in Christ. The work of Christ has presented the sinner accessible to all the gifts of God. He anoints the Church with various gifts in His own time, at His will, for the purpose of the ministry.
Such release or manifestation of gifts such as in 1 Cor 12 are called gifts of grace or Charismatic gifts. Believers are encouraged to seek such gifts for the ministry and upbuilding of the Church 30 Some groups, have assumed such manifestations as signs of the infilling of the Holy Spirit or more frequently called the baptism of the Holy Spirit.
Again, the focus is not on the gifts but on the giver – God. The gifts are not given on the ground of our sanctified life, nor our devotion, prayer, fasting etc., but upon the wish of God who imparts gifts as He wills, according to His wisdom, on the ground of the justification in Christ. The work of Christ has presented the sinner accessible to all the gifts of God. He anoints the Church with various gifts in His own time, at His will, for the purpose of the ministry.
SUBJECTIVITY – ROOT CAUSE
AND THE LORD GOD CALLED UNTO ADAM AND SAID UNTO HIM, WHERE ART THOU? AND HE SAID, I HEARD THY VOICE IN THE GARDEN AND I WAS AFRAID, BECAUSE I WAS NAKED AND I HID MYSELF. 31
This brief dialogue illustrates the contrast between God and fallen man. God is concerned for man. Man is concerned only for himself. Through sin, he has become the wretched victim of subjectivism. The worst form of subjectivism is religious subjectivism. Man is a sinner precisely because his own experience is the centre of his concern; but how much worse when this tendency is stimulated and “sanctified” by religion. 32
A poster advertising an Eastern Religion read:
YOU GO IN
AND THEN YOU GO IN AND IN
AND AFTER THAT YOU GO IN AND IN AND IN
A poster advertising an Eastern Religion read:
YOU GO IN
AND THEN YOU GO IN AND IN
AND AFTER THAT YOU GO IN AND IN AND IN
SUBJECTIVITY IN CHRISTIANITY
Many are preoccupied with personal experiences. The human heart and what goes in, is the overwhelming preoccupation. Examples:
(a) Faith is seen as a quality in man. People are urged to ‘believe’ as if there were a certain quality in the heart called faith that makes them pleasing to God. This is failing to see that there is no saving virtue in faith itself but the object of faith – Christ.
(b) We see also a burning passion that grounds salvation on some religious act of the believer’s heart eg. Faith, decision, surrender. But justification by grace alone teaches us that we are free from our own deeds of repentance, contrition, consecration or EVEN FAITH. Human sin is so corrupt that even the greatest contrition can be corrupt by wrong motives, etc.
(c) The Gospel is changed (actually the Gospel is not changed. A false message is proclaimed AS IF it were the Gospel), into the message of SELF and his crucified instead of CHRIST and HIM crucified. ‘Mystical’ acts of ‘dying of self’ becomes the FOCUS of attention. Crisis experiences of yielding, surrendering, dying are said to be means of getting the Spirit, getting the VICTORY over sin. Putting the personal dying of the believer in place of the vicarious death of Christ, personal victory in place of Christ’s victory is seen as the means of salvation.
(d) The Apostle proclaims the resurrection of Jesus with great power but some modern thinking prefer to FOCUS on the changed lives instead of the Christ life. The changed life itself becomes the supreme event.
This emphasis, popularized in many movements, emphasizes the victorious spirit-filled life. Its focal point is not on the cross but on the attainment of an empirical experience of holiness and ENTIRE sanctification. “Holiness” type books can generally be detected by title which focus on experience rather than on the Gospel.
One cannot criticize such movement as all bad BUT THE OBJECTIVE NATURE AND VALUE OF JUSTIFICATION AND FORGIVENESS CEASE TO BE THE CENTRE OR FOCUS. It is too subjective. Thus, the tendency is to shift the central focus from Christ’s experience to the Christian experience.
(e) The doctrine of the Spirit’s indwelling and spirit-filled life has become the centre of interest. Believers begin to look towards self for righteousness and victory instead of Christ.
(f) Worship is turned from a simple sincere appreciation of the mighty acts of God to an experience in some extreme circles. THE WORSHIP IS RIGHTLY SAID TO BE A WORSHIP OF HUMAN EMOTION!!!
THE CHRISTIAN FAITH HAS BEEN TAKEN AS A CHEAP FORM OF HUMAN FEELINGS AND EXPERIENCE.
(a) Faith is seen as a quality in man. People are urged to ‘believe’ as if there were a certain quality in the heart called faith that makes them pleasing to God. This is failing to see that there is no saving virtue in faith itself but the object of faith – Christ.
(b) We see also a burning passion that grounds salvation on some religious act of the believer’s heart eg. Faith, decision, surrender. But justification by grace alone teaches us that we are free from our own deeds of repentance, contrition, consecration or EVEN FAITH. Human sin is so corrupt that even the greatest contrition can be corrupt by wrong motives, etc.
(c) The Gospel is changed (actually the Gospel is not changed. A false message is proclaimed AS IF it were the Gospel), into the message of SELF and his crucified instead of CHRIST and HIM crucified. ‘Mystical’ acts of ‘dying of self’ becomes the FOCUS of attention. Crisis experiences of yielding, surrendering, dying are said to be means of getting the Spirit, getting the VICTORY over sin. Putting the personal dying of the believer in place of the vicarious death of Christ, personal victory in place of Christ’s victory is seen as the means of salvation.
(d) The Apostle proclaims the resurrection of Jesus with great power but some modern thinking prefer to FOCUS on the changed lives instead of the Christ life. The changed life itself becomes the supreme event.
This emphasis, popularized in many movements, emphasizes the victorious spirit-filled life. Its focal point is not on the cross but on the attainment of an empirical experience of holiness and ENTIRE sanctification. “Holiness” type books can generally be detected by title which focus on experience rather than on the Gospel.
One cannot criticize such movement as all bad BUT THE OBJECTIVE NATURE AND VALUE OF JUSTIFICATION AND FORGIVENESS CEASE TO BE THE CENTRE OR FOCUS. It is too subjective. Thus, the tendency is to shift the central focus from Christ’s experience to the Christian experience.
(e) The doctrine of the Spirit’s indwelling and spirit-filled life has become the centre of interest. Believers begin to look towards self for righteousness and victory instead of Christ.
(f) Worship is turned from a simple sincere appreciation of the mighty acts of God to an experience in some extreme circles. THE WORSHIP IS RIGHTLY SAID TO BE A WORSHIP OF HUMAN EMOTION!!!
THE CHRISTIAN FAITH HAS BEEN TAKEN AS A CHEAP FORM OF HUMAN FEELINGS AND EXPERIENCE.
SUBJECTIVITY VERSUS THE OBJECTIVE GOSPEL
The Christian faith is unique in that it is based on concrete historical events: the life, death and resurrection of Christ. It is not centred in the worshipper’s own experience but in the saving acts of God in Christ – historical acts that were accomplished outside above and beyond the sinner’s own life. It is an objective reality. However, many think that ecstatic demonstration and marvelous experiences are proof of the higher Christian life. Paul’s definition of the Gospel seems to be startlingly simplistic: Christ died for our sins, was buried and rose again the third day. This statement of the Gospel makes NO REFERENCE TO RELIGIOUS EXPERIENCE AT ALL!!!
THE HUMAN TENDENCY – WRONG FOCUS
The human tendency is to FORGET the OBJECTIVE GOSPEL and gravitate back to subjectivism. The heretic says, “Who doesn’t know that Jesus died and rose again? We can’t forever talking about this. We must rise higher”. Failing to see the glory of the mystery of Christ, he does not see that there is no truth or experience higher than the revelation of Christ and Him crucified. As the believer looks away from self to Christ and rejoices in what he has done for him and what He is to Him, the Holy Spirit will live in his heart and continue to transform his life. BUT IF, THE BELIEVER BEGINS TO MAKE HIS EXPERIENCE THE CENTRE OF HIS CONCERN THE TRUE BALANCE OF THE CHRISTIAN FAITH IS LOST!!!
More and more people have begin to focus on the experience of sanctification. Indeed, justification has come to be looked upon only as an INITIAL STEP at the beginning of the Christian life. The great Pauline truth of justification is subordinated to what was thought to be the HIGHER BLESSING OF SANCTIFICATION. The focus of attention was away from the Gospel to the FRUIT of the Gospel, away from Christ's experience to the Christian experience, away from the objective more and more to the subjective and experientialism. The emphasis on sanctification and God’s work within human experience is neither Pauline nor Reformation. Such preaching leads people into very emotional; crises experiences and a seeking after experiences that would be acceptable to God and the infilling of the Holy Spirit.
In all these influences, the predominant emphasis is to find God’s favour in very dramatic emotional, empirical, inward experience of the heart. There is very little focus on being acceptable to God by faith in an experience and a righteousness not of our own but outside of us in the person of Christ.
Such focus is indeed not new. Indeed it is very medieval and drives people back to the dark ages in the Medieval times without knowing it.
More and more people have begin to focus on the experience of sanctification. Indeed, justification has come to be looked upon only as an INITIAL STEP at the beginning of the Christian life. The great Pauline truth of justification is subordinated to what was thought to be the HIGHER BLESSING OF SANCTIFICATION. The focus of attention was away from the Gospel to the FRUIT of the Gospel, away from Christ's experience to the Christian experience, away from the objective more and more to the subjective and experientialism. The emphasis on sanctification and God’s work within human experience is neither Pauline nor Reformation. Such preaching leads people into very emotional; crises experiences and a seeking after experiences that would be acceptable to God and the infilling of the Holy Spirit.
In all these influences, the predominant emphasis is to find God’s favour in very dramatic emotional, empirical, inward experience of the heart. There is very little focus on being acceptable to God by faith in an experience and a righteousness not of our own but outside of us in the person of Christ.
Such focus is indeed not new. Indeed it is very medieval and drives people back to the dark ages in the Medieval times without knowing it.
FOOTNOTES
1. R.D. Brinsmead, Justification by Faith, Present Truth Publication, Special issue, page 9.
2. Roland H. Bainton, Here I stand.
3. Roland H. Bainton, Here I stand.
4. Read Paul’s testimony in Romans 3:23 and 7:14-24
5. Romans 3:23
6. “from” and “to” can translate the Greek words “EK” and “EIS” and so the NEW AMERICAN STANDARD VERSION’s translation “from faith to faith” would seem acceptable except that in the same verse (1:17) Paul quotes the Hab. 2:7 where the word “EK” clearly means “through” and not “from”. Hence, it is likely as in the R.S.V. that it means “through” in the first part of the verse as well. Otherwise it would be confusing. However, the A.S.V. does present the idea more clearly.
7. Romans 4:3 R.S.V.
8. 2 Cor 5:21
9. Romans 5:19; 2 Cor 5:14
10. Luther’s works (Philadelphia: Muhlenberg Press, 1957), Vol. XXXI, p. 297.
11. John Bunyan, Justification by Imputed Righteousness, (Swengel, Penn.: Reiner Publication, 1967)
12. Romans 3:21-26
13. R.D. Brinsmead, Justification by Faith and the Charismatic Movement, Present Truth Publication, Special Issue, Page 20
14. Romans 8:22-25; I Peter 1:3-9
15. Luther coined this Latin expression
16. Romans 8:1-11
17. Eph. 1:3-10
18. R.D. Brinsmead, Justification by Faith, Present Truth Publication, Special issue, Page 27
19. Gal. 3:19-21
20. Romans 5:12-14
21. Romans 2:13
22. Isa. 42:21
23. Richard J. Zimmerman
24. R.D. Brinsm ad, Justification by Faith and the Charismatic Movement, Present Truth Publication, Special Issue, Pg. 17
25. Acts 2:38; Eph. 1:13, 14
26. Gal. 3:13,14; 3:2-5
27. John 16:14
28. Heb. 12:2
29. Romans 1:17 A.S.V.
30. 1 Cor. 14:1
31. Gen. 3:9, 10
32. R.D. Brinsmead, Justification by Faith and the Charismatic Movement, Present Truth Publication, Special Issue, Pg. 4
2. Roland H. Bainton, Here I stand.
3. Roland H. Bainton, Here I stand.
4. Read Paul’s testimony in Romans 3:23 and 7:14-24
5. Romans 3:23
6. “from” and “to” can translate the Greek words “EK” and “EIS” and so the NEW AMERICAN STANDARD VERSION’s translation “from faith to faith” would seem acceptable except that in the same verse (1:17) Paul quotes the Hab. 2:7 where the word “EK” clearly means “through” and not “from”. Hence, it is likely as in the R.S.V. that it means “through” in the first part of the verse as well. Otherwise it would be confusing. However, the A.S.V. does present the idea more clearly.
7. Romans 4:3 R.S.V.
8. 2 Cor 5:21
9. Romans 5:19; 2 Cor 5:14
10. Luther’s works (Philadelphia: Muhlenberg Press, 1957), Vol. XXXI, p. 297.
11. John Bunyan, Justification by Imputed Righteousness, (Swengel, Penn.: Reiner Publication, 1967)
12. Romans 3:21-26
13. R.D. Brinsmead, Justification by Faith and the Charismatic Movement, Present Truth Publication, Special Issue, Page 20
14. Romans 8:22-25; I Peter 1:3-9
15. Luther coined this Latin expression
16. Romans 8:1-11
17. Eph. 1:3-10
18. R.D. Brinsmead, Justification by Faith, Present Truth Publication, Special issue, Page 27
19. Gal. 3:19-21
20. Romans 5:12-14
21. Romans 2:13
22. Isa. 42:21
23. Richard J. Zimmerman
24. R.D. Brinsm ad, Justification by Faith and the Charismatic Movement, Present Truth Publication, Special Issue, Pg. 17
25. Acts 2:38; Eph. 1:13, 14
26. Gal. 3:13,14; 3:2-5
27. John 16:14
28. Heb. 12:2
29. Romans 1:17 A.S.V.
30. 1 Cor. 14:1
31. Gen. 3:9, 10
32. R.D. Brinsmead, Justification by Faith and the Charismatic Movement, Present Truth Publication, Special Issue, Pg. 4
Answers:
Q1 (a) God accepts man by mercifully accounting him innocent.
Q2 (a) God accepts man by placing Christ’s goodness to his credit.
Q3 (a) God accepts man because of the merits of Christ when he was on earth.
Q4 (b) If the sinner by faith accepts right standing with God, he will experience transformation in character.
Q5 (b) We achieve right standing with God by accepting the fact that He obeyed the law perfectly for us.
Q6 (a) Only by faith in the doing and dying of Christ can we fully, satisfy the claims of the Ten Commandments.
Q2 (a) God accepts man by placing Christ’s goodness to his credit.
Q3 (a) God accepts man because of the merits of Christ when he was on earth.
Q4 (b) If the sinner by faith accepts right standing with God, he will experience transformation in character.
Q5 (b) We achieve right standing with God by accepting the fact that He obeyed the law perfectly for us.
Q6 (a) Only by faith in the doing and dying of Christ can we fully, satisfy the claims of the Ten Commandments.
Sola gratia
God’s saving activity outside of us in the person of Jesus Christ is the sole ground of our salvation.
Solo Christo
Christ’s doing and dying on our behalf is the sole basis of our acceptance and continued fellowship with God.
Sola fide
The Holy Spirit’s gift of faith through the hearing of this objective, historical gospel is the sole means whereby Christ’s substitutionary life and death are imputed to us for justification unto life eternal. He who is thus justified by faith and filled with God’s Spirit will glory only in Christ’s cross and make God’s saving work in Christ the central affirmation of his Christian witness. Though he will be careful to obey God and please Him in all things, he will continue to repent rather than glory in the feeble attainments of his own Spirit-filled life.
Sola Scriptura
The Bible and the Bible only is the Christian’s objective and infallible rule of faith and practice, along sufficient that he may “be established in the present truth” (2 Peter 1:12). It is the God-ordained account of and witness to the person and work of Jesus Christ.